The main point of all this is that there should be no worship of any form or image of all the created beings found in the higher and lower worlds, which the Almighty created out of His kindness. For Him alone it is fitting to worship and pray, and for this reason the commandment and warning came at Sinai: "I am the Lord your God, you shall have no other gods before Me," as stated by the revered Maimonides, may his memory be blessed, in Chapter 2 of Hilchot Avodat Kochavim (Laws of Idolatry).
In Chapter 3 of Hilchot Teshuvah (Laws of Repentance), he wrote, may his memory be blessed: "And these are the ones who have no share in the World to Come, but are cut off and lost due to the magnitude of their wickedness and their sins forever and ever: the heretics, the apostates, and so on." And in the subsequent law, it states: "There are five categories called heretics." The one who says that there is no God and no ruler in the world, and the one who says that there is a ruler but they are two or more, and the one who says that there is one Supreme Being but they have a physical form and image, and the one who says that the Supreme Being is not alone and has a partner for everything.
And similarly, one who worships another in order to serve as an intermediary between themselves and the Master of the Universe. Each of these notions is considered heresy. The Rabbi Lechem Mishneh commented on the four divisions mentioned by our Rabbi, and regarding the one who says that the Supreme Being is not alone, etc., it is like the opinion of the Raavad (Rabbi Abraham ben David). Just as he said, "Your God is a great artist," meaning that He found significant signs, chaos, void, darkness, water, and wind, and with them, He created what He created.
This is the opinion of the Raavad. And the explanation of Rabbi Lechem Mishneh is that his intention is to add to the words of our Rabbi. Although he acknowledges that no cause preceded our God, for whom we exist, he claims that when God created the world, there was something existing, indicating a separate entity. This, therefore, falls into the category of heresy. Regarding our judgment on the new Kabbalistic belief, as explained in their books according to our understanding and the understanding of many wise and discerning individuals, including prominent rabbis who have distanced themselves from it, both earlier and more recent authorities like the Riva"sh and Chavot Yair, as mentioned in the introduction to the Teshuvah Beit Yosef and other subsequent sources, it has been concluded that those who believe in such teachings have no share in the World to Come.
There is one abundant Divinity, blessed be He, and Adam Kadmon, Adam Kadmon, Arikh Anpin, Abba, Ima, Zair, and Nukva! Furthermore, they are owners of a subtle body, which is light, and the Divine Soul resides within these bodies. Thirdly, the worship is not directed towards the primary cause, which is referred to as "Ain Sof" among them, but rather towards the secondary cause, which is the ultimate purpose among these causes.
Fourthly, it is the intermediate that continues the flow from those higher attributes, which are the ancient and expansive En Sof, Aba, and Ima. They call it "Ben" (Son) among them, and it is also considered a father to the crown of creation, according to the progression of the worlds as understood by them, may the Merciful One protect us.